2921、“我主，你在我们中间是神的首领”表示主的神性良善和真理与他们同在，这从“主”、“神的首领”和“在我们中间”的含义清楚可知。当论述的主题是良善时，经上就用“主”这个词。这一点从旧约圣言明显看出来，因为在旧约，耶和华有时被称为耶和华，有时被称为神，有时被称为耶和华神，有时被称为主耶和华（LordJehovih），有时被称为万军之耶和华；这是出于只有从内义才能知晓的隐藏原因。一般来说，当论述的主题是爱的属天事物，或良善时，经上就用“耶和华”这个名；但当论述的主题是信的属灵事物，或真理时，经上就用“神”这个名；当这两者一起被论述时，经上就用“耶和华神”这两个名。然而，当论述的主题是良善的神性能力，也就是全能时，经上就用“万军之耶和华”或“万象之耶和华”，以及“主”；因此，“万军之耶和华”和“主”具有同样的意义和象征。人和天使凭这种能力，即良善的能力也被称为“主”；相反，那些根本没有任何能力，或从他们的主那里拥有能力的人被称为“仆人”或“奴仆”。由此可见，此处“我主”在内义上表示主的良善，如下文从圣言所说明的。然而，“神的首领”表示真理的能力，或真理方面的主。这一点从“首领”或“首领们”的含义明显看出来，“首领”或“首领们”是指首要真理（参看1482， 2089节）；这一点也可从经上说“神的首领”明显看出来，因为当论述真理时，经上就用“神”这个名，而当论述良善时，则用“耶和华”这个名（参看2586， 2769， 2807， 2822节）。“在我们中间”表示在他们当中，或与他们同在，这是显而易见的，无需解释。
在旧约圣言，“万军之耶和华”和“主”具有同样的意义和象征，这一点明显可见于以赛亚书：
万军之耶和华的热诚必成就这事；耶和华差一言入于雅各，落于以色列。（以赛亚书9:7-8）
另一处：
强暴王必管辖他们，这是主万军之耶和华说的。（以赛亚书19:4）
玛拉基书：
万军之耶和华说，看哪，你们所寻求的主，就是你们所仰慕的立约的使者，必忽然进入祂的殿；看哪，祂快要来到。（玛拉基书3:1）
在以赛亚书看得更明显：
我见主坐在高而耸的宝座上；在祂上方有撒拉弗侍立，各有六个翅膀；彼此呼喊说，圣哉，圣哉，圣哉，万军之耶和华。我有祸了，我完了！因我眼见大君王万军之耶和华。我又听见主的嗓音。（以赛亚书6:1， 3， 5， 8）
由此明显可知“万军之耶和华”和“主”具有同样的意义。
而另一方面，当人们寻求并祈求全能的帮助时，经上通常用“主耶和华”（LordJehovih）这个名，如以赛亚书：
对犹大的城邑说，看哪，你们的神！主耶和华（LordJehovih）必以大能临到，祂的膀臂必为祂掌权。看哪，祂的赏赐在祂那里，祂的作为在祂面前。祂必像牧人牧养自己的羊群。（以赛亚书40:9-11）
当人们寻求这种帮助时，经上就用“主耶和华”（LordJehovih）这个名（可进一步参看以赛亚书25:8；40:10；48:16；50:4-5， 7， 9；61:1；耶利米书2:22；以西结书8:1；11:13， 17， 21；12:10， 19， 28；13:8， 13， 16， 18， 20；14:4， 6， 11， 18， 20， 21；弥迦书1:2；诗篇71:5， 16；以及其它许多地方）。
此外，在旧约圣言，“主”这个名和“耶和华”涉及同样的事；也就是说，当论述良善时，经上就用“主”；因此，主也有别于神，如同耶和华有别于神一样；如摩西五经：
耶和华你们的神，祂是万神之神，万主之主。（申命记10:17）
诗篇：
你们要称谢万神之神，因祂的怜悯永远长存！你们要称谢万主之主，因祂的慈爱永远长存！（诗篇136:1-3）
但在新约圣言，无论福音书还是启示录，经上从不用“耶和华”，而是用“主”这个名来代替“耶和华”；这是出于下面要说的隐藏原因。在新约圣言，经上用“主”来代替“耶和华”，这一点清楚可见于马可福音：
耶稣回答，所有诫命中第一要紧的，就是以色列啊，你要听，主我们神是独一的主。你要全心、全灵魂、全意、全力爱主你的神。（马可福音12:29-30）
同样的话以这种形式出现在摩西五经中：
以色列啊，你要听！耶和华我们的神是独一的耶和华；你要全心、全灵魂、全力爱耶和华你的神。（申命记6:4-5）
此处很明显，经上用“主”这个名代替了“耶和华”。在启示录也是如此：
我观看，见有一个宝座安置在天上，又有一位坐在宝座上；宝座周围有四个活物，里面长满了眼睛；他们说，圣哉，圣哉，圣哉，主神，全能者。（启示录4:2， 6， 8）
这些话如此出现在以赛亚书：
我见主坐在高而耸的宝座上；在祂上方有撒拉弗侍立，各有六个翅膀：彼此呼喊说，圣哉，圣哉，圣哉，万军之耶和华。（以赛亚书6:1-3， 5， 8）
此处经上用“主”代替“耶和华”，或用“主神，全能者”代替“万军之耶和华”。“四活物”就是撒拉弗或基路伯，这一点明显可见于以西结书（1:5， 13-15， 19；10:15）。在新约，“主”就是“耶和华”，这一点也可从其它许多经文清楚看出来，如路加福音：
主的使者向撒迦利亚显现。（路加福音1:11）
“主的使者”用来代替“耶和华的使者”。在这一章，论到撒迦利亚的儿子，该使者对他说：
他要使许多以色列人回转，归于主他们的神。（路加福音1:16）
“归于主他们的神”用来代替“归于耶和华神”。也是在这一章，关于耶稣，使者对马利亚说：
祂要为大，称为至高者的儿子，主神要把大卫的宝座给祂。（路加福音1:32）
“主神”在此用来代替“耶和华神”。还是在这一章：
马利亚说，我的灵魂尊主为大；我的灵以神我的救主为乐。（路加福音1:46-47）
此处“主”也用来代替“耶和华”。同样在这一章：
撒迦利亚就预言说，主以色列的神是应当称颂的。（路加福音1:68）
“主神”用来代替“耶和华神”。同一福音书：
有主的使者站在牧羊人旁边，主的荣耀四面照着他们。（路加福音2:9）
“主的使者”和“主的荣耀”用来代替“耶和华的使者”和“耶和华的荣耀”。马太福音：
奉主名来的，是应当称颂的！（马太福音21:9；23:39；路加福音13:35；约翰福音12:13）
“奉主名”用来代替“奉耶和华的名”。此外还有其它许多经文（如路加福音1:28；2:15， 22-24， 29， 38-39；5:17；马可福音12:10-11）。
在人们称耶和华为“主”的隐藏原因当中，有如下原因：当主在世时，他们若被告知，主就是旧约经常提到的耶和华（参看1736节），必不接受，因为他们不信。此外，就人身或人性而言，在主将神性本质与人身或人性本质，并人身或人性本质与神性本质完全合一之前，祂还没有变成耶和华（参看1725， 1729， 1733， 1745， 1815， 2156， 2751节）。完全合一是在最后的试探，也就是十字架受难之后实现的；这就是为何主复活之后，祂的门徒一直称祂为“主”（约翰福音20:2， 13， 15， 18， 20， 25；21:7， 12， 15-17， 20；马可福音16:19-20）；多马说：
我的主，我的神。（约翰福音20:28）
主因是旧约经常提到的耶和华，故也对门徒说：
你们称呼我夫子，称呼我主，你们说的不错，我本来就是。（约翰福音13:13-14， 16）
这些话表示祂就是耶和华神，因为此处在良善方面，祂被称为“主”，在真理方面，祂被称为“夫子”。使者对牧羊人所说的话也表示，主就是耶和华：
今天为你们生了救主，就是主基督。（路加福音2:11）
“基督”用来代替“弥赛亚”、“受膏者”和“大君王”；“主”用来代替耶和华；“基督”与真理有关，“主”与良善有关。凡不仔细检查圣言的人都看不到这一点，他和其他人一样，以为我们的救主被称为主，是因为这是一个普遍的尊称；而事实上，祂被如此称呼，是因为祂就是耶和华。
Potts(1905-1910) 2921
2921. My lord, thou art a prince of God in the midst of us. That this signifies the Lord as to the good and truth Divine with them, is evident from the signification of "lord," and of a "prince of God;" and from the signification of "in the midst of us." That it is said "Lord" where good is treated of, is evident from the Word of the Old Testament; for there Jehovah is now called Jehovah, now God, now Lord, now Jehovah God, now the Lord Jehovih, now Jehovah Zebaoth; and this from a hidden cause which can be known only from the internal sense. In general, when the subject is the celestial things of love, or good, it is said "Jehovah;" but when it is the spiritual things of faith, or truth, it is said "God;" when both together are treated of, it is said "Jehovah God;" but when the Divine power of good or omnipotence is treated of, it is said "Jehovah Zebaoth," that is, "Jehovah of Armies," and likewise "Lord," so that "Jehovah Zebaoth" and "Lord" are of the same sense and signification. From this, namely, the power of good, men and angels are also called "lords;" and in the opposite sense those are called "servants" in whom there is no power, or who have power from the former. From all this it may be seen that here "my lord" in the internal sense signifies the Lord as to good; which will be illustrated from the Word in the passages that follow. "Prince of God," however, signifies the Lord as to the power of truth, or as to truth; as is evident from the signification of a "prince," or of "princes," as being primary truths (see n. 1482, 2089); and also from its being said "prince of God," for it is said "God" where truth, and "Jehovah" where good is treated of, (see n. 2586, 2769, 2807, 2822). That "in the midst of us" means among them, or with them, is evident without explication. [2] That in the Word of the Old Testament "Jehovah Zebaoth" and "Lord" are of the same sense and signification, is evident in Isaiah:
The zeal of Jehovah Zebaoth shall perform this; the Lord sent a word into Jacob, and it hath fallen on Israel (Isa. 9:7-8). And in another place:
A mighty king shall rule over them, saith the Lord, Jehovah Zebaoth (Isa. 19:4). In Malachi:
Behold the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire; behold He cometh, saith Jehovah Zebaoth (Mal. 3:1). Still more plainly in Isaiah:
I saw the Lord sitting upon a throne high and lifted up; above Him stood the seraphim; six wings and six wings for each; the one cried to the other, Holy, holy, holy, Jehovah Zebaoth. Woe is me, for I am undone, for mine eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord (Isa. 6:1, 3, 5, 8);
from which it is plain that "Jehovah Zebaoth" and "the Lord" have the same meaning. [3] But the name "Lord Jehovih" is used especially when the aid of omnipotence is sought and implored as in Isaiah:
Say unto the cities of Judah, Behold your God. Behold the Lord Jehovih will come in a strong one, and His arm shall rule for Him; behold His reward is with Him and His work before Him. He shall feed His flock like a shepherd (Isa. 40:9-11). That the name "Lord Jehovih" is used when such aid is sought, may be seen further in Isa. 25:8; 40:10; 48:16; 50:4-5, 7, 9; 61:1; Jer. 2:22; Ezek. 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20, 21; Micah 1:2; Ps. 71:5, 16; and frequently elsewhere. [4] And besides this in the Word of the Old Testament the name "Lord" involves the like as "Jehovah," namely, that it is said "Lord" when good is treated of; wherefore also "Lord" is similarly distinguished from "God" as "Jehovah" is distinguished from "God." As in Moses:
Jehovah your God, He is God of gods and Lord of lords (Deut. 10:17). In David:
Give thanks unto the God of gods, for His mercy is forever; give thanks unto the Lord of lords, for His mercy is forever (Ps. 136:1-3). [5] But in the Word of the New Testament, with the Evangelists and in Revelation, "Jehovah" is nowhere named; but instead of "Jehovah" it is said "Lord," and this from hidden causes of which we shall speak below. That in the Word of the New Testament it is said "Lord," instead of "Jehovah" is very plain in Mark:
Jesus answered, The first of all the commandments is, Hear O Israel, The Lord our God is one Lord; therefore thou shalt love the Lord thy God from all thy heart, and from all thy soul, and from all thy thought, and from all thy strength (Mark 12:29-30). The same is thus written in Moses:
Hear O Israel, Jehovah our God is one Jehovah; and thou shalt love Jehovah thy God from all thy heart, and from all thy soul, and from all thy strength (Deut. 6:4-5);
where it is plain that "the Lord" is said instead of "Jehovah." So too in John:
I saw and behold there was a throne set in heaven, and one sitting upon the throne; and round about the throne four animals full of eyes before and behind; each one of them had six wings round about, and was full of eyes within; and they said, Holy, holy, holy, Lord God Almighty (Rev. 4:2, 6, 8). But in Isaiah we read:
I saw the Lord sitting upon a throne high and lifted up. Above him stood the seraphim; six wings and six wings for each; the one cried to the other, Holy, holy, holy, Jehovah Zebaoth (Isa. 6:1, 3, 5, 8). Here "the Lord" is said instead of "Jehovah"; or "the Lord God Almighty" instead of "Jehovah Zebaoth" (that the "four animals" are seraphim or cherubim is plain in Ezekiel, 1:5, 13-15, 19; 10:15). That "the Lord" in the New Testament is "Jehovah" is also evident from many other passages as in Luke:
There appeared to Zacharias an angel of the Lord (Luke 1:11);
an "angel of the Lord" meaning an "angel of Jehovah." In the same:
The angel said to Zacharias concerning his son, Many of the sons of Israel shall he turn unto the Lord their God (Luke 1:16);
"unto the Lord their God" meaning "unto Jehovah God." In the same:
The angel said to Mary concerning Jesus, He shall be great, and shall be called the Son of the Most High, and the Lord God shall give unto Him the throne of David (Luke 1:32);
"the Lord God" here is instead of "Jehovah God." In the same:
Mary said, My soul doth magnify the Lord, and my spirit hath exalted itself upon God my savior (Luke 1:46-47);
here too "the Lord" is instead of "Jehovah." In the same:
Zacharias prophesied, saying, Blessed be the Lord God of Israel (Luke 1:68);
"the Lord God" is instead of "Jehovah God." In the same:
An angel of the Lord stood by the shepherds; and the glory of the Lord shone round about them (Luke 2:9);
an angel of "the Lord," and the glory of "the Lord," instead of an angel of "Jehovah," and the glory of "Jehovah." In Matthew:
Blessed is he that cometh in the name of the Lord (Matt. 21:9; 23:39; Luke 13:35; John 12:13);
"in the name of the Lord," instead of "in the name of Jehovah." Besides many other passages as Luke 1:28; 2:15, 22-24, 29, 38, 39; 5:17; Mark 12:10, 11. [6] Among the hidden causes of their calling Jehovah "the Lord" were the following. If at that time it had been said that the Lord was the Jehovah so often named in the Old Testament (see n. 1736), men would not have accepted it, for they would not have believed it; and moreover the Lord did not become Jehovah as to the Human also until He had completely united the Divine Essence to the Human Essence, and the Human to the Divine (see n. 1725, 1729, 1733, 1745, 1815, 2156, 2751). The full unition was accomplished after the last temptation, which was that of the cross; and for this reason, after the resurrection the disciples always called Him "the Lord" (John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19, 20); and Thomas said, "My Lord and my God" (John 20:28). And because the Lord was the Jehovah so often named in the Old Testament, He therefore also said to the disciples:
Ye call Me Master and Lord, and ye say well, for I am (John 13:13-14, 16);
and these words signify that He was Jehovah God; for He is here called "Lord" as to good, and "Master" as to truth. That the Lord was Jehovah is also meant by the words of the angel to the shepherds:
Unto you is born this day a Saviour who is Christ the Lord (Luke 2:11);
He is called "Christ" as the Messiah, the Anointed, King; and "Lord" as Jehovah; "Christ" in respect to truth, and "Lord" in respect to good. One who does not closely study the Word could not know this, for he would think that our Savior was called Lord, like others, from the common title of reverence; when yet He was so called because He was Jehovah.
Elliott(1983-1999) 2921
2921. 'My lord, you are a prince of God in the midst of us' means the Lord as regards Divine good and truth with them. This is clear from the meaning of 'a lord' and of 'a prince of God', and from the meaning of 'in the midst of us'. The fact that the expression 'lord' is used when good is the subject is clear from the Old Testament Word, for there Jehovah is sometimes called Jehovah, sometimes God, sometimes Lord, sometimes Jehovah God, sometimes Lord Jehovih, sometimes Jehovah Zebaoth, and always for a hidden reason which cannot be known except from the internal sense. In general when the celestial things of love, that is, when good, are dealt with, the name Jehovah is used, but when the spiritual things of faith are dealt with, the name God is used. And when both together are dealt with, the names Jehovah God are used. When however the Divine power of good, that is, when omnipotence is the subject, Jehovah Zebaoth (or Jehovah of Hosts), and also the Lord, are used; so that the names Jehovah Zebaoth and the name the Lord have the same sense and meaning. From this also, that is to say, from the power of good, men and angels are called 'lords', and in the contrary sense those are called servants or slaves who have no power at all or else have a power received from their lords. From these considerations it becomes clear that here 'my lord' in the internal sense means the Lord as regards good, which in what follows below will be illustrated from the Word. 'A prince of God' however means the Lord as regards the power of truth, that is, as regards truth, as becomes clear from the meaning of 'a prince' or 'princes' as first and foremost truths, dealt with in 1482, 2089, and from the fact that the phrase 'a prince of God' is used, for the name God is used when truth is dealt with but the name Jehovah when good is dealt with, 2586, 2769, 2807, 2822. As regards 'in the midst of us' meaning among them or present with them, this is clear without explanation.
[2] That in the Old Testament Word the names Jehovah Zebaoth and the name Lord have the same sense and meaning is clear in Isaiah,
The zeal of Jehovah Zebaoth will do this; the Lord has sent a word into Jacob, and it has fallen on Israel. Isa 9:7, 8.
Elsewhere in the same prophet,
A mighty king will have dominion over them, said the Lord, Jehovah Zebaoth. Isa 19:4.
In Malachi,
Behold, suddenly there will come to His temple the Lord whom you are seeking and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. Mal 3:1.
More plainly, in Isaiah,
I saw the Lord sitting upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Woe is me! For I am cut off; for my eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord. Isa 6:1-3, 5, 8.
From these places it is evident that Jehovah Zebaoth and the Lord have the same meaning.
[3] But 'the Lord Jehovih' is used more particularly when the help of omnipotence is sought and prayed for, as in Isaiah,
Say to the cities of Judah, Behold your God! Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him; behold, His reward is with Him, and His work before Him. He will pasture His flock like a shepherd. Isa 40:9-11.
For further examples of this use of 'the Lord Jehovih', see Isa 25:8; 40:10; 48:16; 50:4, 5, 7, 9; 61:1; Jer 2:22; Ezek 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20, 21; Micah 1:2; Ps 71:5, 16; and many other places.
[4] What is more, in the Old Testament Word 'the Lord' entails the same as 'Jehovah', that is to say, 'the Lord' is used when good is dealt with, and therefore also the Lord is distinguished from God in the same way as Jehovah is from God; as in Moses,
Jehovah your God, He is God of gods, and Lord of lords. Deut 10:17.
In David,
Confess the God of gods, for His mercy is for ever; confess the Lord of lords, for His mercy is for ever. Ps 136:1-3.
[5] But nowhere in the New Testament Word, neither in the Gospels nor in the Book of Revelation, is Jehovah used. Instead of Jehovah the name the Lord occurs - for hidden reasons to be dealt with below. The fact that in the New Testament Word the Lord is used instead of Jehovah is quite clear in Mark,
Jesus said, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. Therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your thought, and with all your strength. Mark 12:29, 30.
The same is expressed in Moses as follows,
Hear, O Israel, Jehovah our God is one Jehovah; and you shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. Deut 6:4, 5.
Here it is evident that the name 'the Lord' is used instead of Jehovah. Likewise in John,
I looked, and behold, a throne had been set in heaven, with one seated upon the throne. Around the throne were four living creatures, full of eyes in front and behind. Each had for himself six wings round about him, and was full of eyes within. They were saying, Holy, holy, holy is the Lord God omnipotent. Rev 4:2, 6, 8.
This is described in Isaiah as follows,
I saw the Lord seated upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Isa 6:1-3, 5, 8.
In this case 'the Lord' is used instead of 'Jehovah', that is, 'the Lord God omnipotent' instead of 'Jehovah Zebaoth'. The fact that the four living creatures are the seraphim or cherubs is evident in Ezekiel 1:5, 13-15, 19 and following verses; 10:15. That in the New Testament 'the Lord' is Jehovah is also clear from many other places, as in Luke,
An angel of the Lord appeared to Zechariah. Luke 1:11.
'An angel of the Lord' is used instead of 'an angel of Jehovah'. In the same chapter the angel told Zechariah regarding his son,
He will turn many of the children of Israel to the Lord their God. Luke 1:16.
'To the Lord their God' is used instead of 'to Jehovah their God'. Also in the same chapter, the angel told Mary regarding Jesus,
He will be great, and will be called the Son of the Most High; and the Lord God will give to Him the throne of David. Luke 1:32.
'The Lord God' is used instead of 'Jehovah God'. Still in the same chapter,
Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. Luke 1:46, 47.
Here also 'the Lord' is used instead of 'Jehovah'. And again in the same chapter, Zechariah prophesied, saying,
Blessed is the Lord God of Israel. Luke 1:68.
'The Lord God' is used instead of 'Jehovah God'. In the same gospel,
An angel of the Lord stood before the shepherds, and the glory of the Lord shone around them. Luke 2:9.
'An angel of the Lord' and 'the glory of the Lord' are used instead of 'an angel of Jehovah' and 'the glory of Jehovah'. In Matthew,
Blessed is He coming in the name of the Lord. Matt 21:9; 23:39; Luke 13:35; John 12:13.
'In the name of the Lord' is used instead of 'in the name of Jehovah' There are many other places besides all these, such as Luke 1:28; 2:15, 22-24, 29, 38, 39; 5:17; Mark 12:10, 11.
[6] Among the hidden reasons why people called Jehovah the Lord were the following: If when the Lord was in the world they had been told that He was the Jehovah mentioned so many times in the Old Testament, see 1736, they would not have accepted it because they would not have believed it. And there is the further reason that as regards the Human the Lord did not become Jehovah until He had in every respect united the Divine Essence to the Human Essence, and the Human Essence to the Divine Essence, see 1725, 1729, 1733, 1745, 1815, 2156, 2751. These became fully united after the final temptation, which was that of the Cross; and it was for this reason that after the Resurrection the disciples always called Him Lord, John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19, 20; and Thomas said,
My Lord and my God. John 20:28.
And as the Lord was the Jehovah mentioned so many times in the Old Testament, therefore He also told the disciples,
You call Me Master and Lord, and you are right, for so I am. If therefore I your Lord and Master have washed your feet, you also ought to wash one anothers' feet. John 13:13, 14, 16.
These words mean that He was Jehovah God, for in this instance He is called 'Lord' as regards good, but 'Master' as regards truth. That the Lord was Jehovah is also meant by the angel's words to the shepherds,
To you is born this day a Saviour, who is Christ the Lord. Luke 2:11.
'Christ' is used instead of 'Messiah', 'Anointed One', and 'King', 'the Lord, instead of 'Jehovah' - 'Christ' having regard to truth, 'the Lord' to good. Anyone who does not examine the Word carefully cannot know this, for he believes that our Saviour was called Lord because this was an everyday expression that was used to offer respect to Him, as to others, when in reality He was so called by virtue of His being Jehovah.
Latin(1748-1756) 2921
2921. `Domine mi, princeps Dei tu in medio nostri': quod significet Dominum quoad bonum et verum Divinam apud illos, constat a significatione `domini' et `principis Dei,' et a significatione `in medio nostri': quod `dominus' dicatur ubi de bono agitur, constat ex Verbo Veteris Testamenti, ibi enim Jehovah nunc nominatur Jehovah, nunc Deus, nunc Dominus, nunc Jehovah Deus, nunc Dominus Jehovih, nunc Jehovah Zebaoth, et hoc ex causa arcana, quae non sciri potest nisi a sensu interno; in genere cum agitur de caelestibus amoris seu de bono, tunc dicitur Jehovah, cum autem de spiritualibus fidei seu de vero, tunc dicitur Deus; cum de utrisque simul, dicitur Jehovah Deus; cum autem de potentia Divina boni seu omnipotentia, tunc dicitur Jehovah Zebaoth seu Jehovah exercituum, tum quoque Dominus, sic ut Jehovah Zebaoth et Dominus ejusdem sensus et significationis sit; inde, nempe ex potentia boni, etiam homines et angeli dicti sunt `domini,' et in opposito sensu illi servi quibus vel nulla potentia, vel quibus potentia ab illis; ex {1}his constare potest quod hic `domine mi' in sensu interno significet Dominum quoad bonum, quod in sequentibus illustrabitur e Verbo. `Princeps Dei' autem significat Dominum quoad potentiam veri seu quoad verum, ut constare potest a significatione `principis' seu `principum' quod sint primaria vera, de qua n. 1482, 2089, et ex eo quod {2}princeps Dei dicatur, Deus enim dicitur' ubi agitur de vero, {3}et Jehovah ubi de bono, n. 2586, 2769, 2807, 2822: quod `in medio nostri' sit inter illos seu apud illos, constat absque explicatione. [2] Quod in Verbo Veteris Testamenti, Jehovah Zebaoth et Dominus ejusdem sensus et significationis sit, constat apud Esaiam, Zelus Jehovae Zebaoth faciet hoc; verbum misit Dominus in Jacobum, et cecidit in Israele, ix 6, 7 [A. V. 7, 8]: alibi apud eundem, Rex validus dominabitur illis, dictum Domini, Jehovae Zebaoth, xix 4:apud Malachiam, Ecce subito veniet ad templum Suum Dominus, Quem vos quaerentes, et angelus foederis, quem vos desideratis, ecce venit, dicit Jehovah Zebaoth, iii I:
manifestius apud Esaiam, Vidi Dominum sedentem super throno alto et elato;... seraphim stantes desuper Ipso, senae alae {4}senae alae cuivis;...clamavit hic ad hunc, Sanctus, Sanctus, Sanctus, Jehovah Zebaoth:... vae mihi, quia excisus sum,... quia Regem Jehovah Zebaoth viderunt oculi mei,...et audivi vocem Domini, vi 1, 3, 5, 8;
ex quibus patet quod Jehovah Zebaoth et Dominus ejusdem sensus sit. [3] Dominus Jehovih autem dicitur, imprimis {5}ubi de ope omnipotentiae quaeritur et supplicatur, ut apud Esaiam, Dic civitatibus Jehudae, Ecce Deus vester, ecce Dominus Jehovih in forti veniet, et brachium Ipsius dominabitur Ipsi;
ecce merces Ipsius cum Ipso, et opus Ipsius coram Ipso, sicut pastor gregem Suum pascet, xl 9-11;
quod Dominus Jehovih tunc dicatur, videatur porro, Esai. xxv 8; xl 10; xlviii 16; l 4, 5, 7, 9; lxi I; Jer. ii 22; Ezech. viii 1; xi 13, 17, 21; xii 10, 19, 28; xiii 8, 13, 16, 18, 20; xiv 4, 6, 11, 18, 20, 21; Mich. i 2; Ps. lxxi 5, 16; et pluries alibi. Praeterea in Verbo Veteris Testamenti 4 Dominus simile involvit ac Jehovah, nempe quod Dominus dicatur cum agitur de bono, quare etiam Dominus similiter distinguitur a Deo, ut Jehovah a Deo ; ut apud Mosen, Jehovah Deus vester, Ipse Deus deorum, et Dominus dominorum, Deut. x 17:
apud Davidem, Confitemini Deo deorum, quia in aeternum misericordia Ipsius; confitemini Domino dominorum, quia in aeternum misericordia Ipsius, Ps. cxxxvi 1-3. [5] At in Verbo Novi Testamenti, apud Evangelistas et in Apocalypsi, nullibi nominatur Jehovah, sed pro Jehovah dicitur Dominus, et hoc ex arcanis causis, de quibus infra: quod in {6}Verbo Novi Testamenti, Dominus dicatur pro Jehovah, manifeste constare potest apud Marcum, Jesus dixit, Primarium omnium praeceptorum est, Audi Israel, Dominus Deus noster, Dominus unus est; ideo amabis Dominum Deum tuum ex toto corde tuo, et ex tota anima tua,et ex tota cogitatione tua, et ex omnibus viribus tuis, xii 29, 30:
haec eadem apud Mosen ita, Audi Israel, Jehovah Deus noster, Jehovah unus, et amabis Jehovam Deum tuum ex toto corde tuo, et ex tota anima tua, et ex omnibus viribus tuis, Deut. vi 4, 5;
ubi {7}patet quod Dominus dicatur pro Jehovah; pariter apud Johannem, Vidi, ecce thronus positus erat in caelo, et super throno sedens:...circa thronum quatuor animalia plena oculis ante et retro,...habebat unumquodque pro se senas alas circumcirca, et intus plenas oculis;...{8}dicebant, Sanctus, Sanctus, Sanctus Dominus Deus omnipotens, Apoc. iv 2, 6, 8:
haec apud Esaiam ita, Vidi Dominum sedentem super throno alto et elato;... seraphim stantes desuper Ipso, senae alae {9}senae alae cuivis;
clamavit hic ad hunc, Sanctus, Sanctus, Sanctus, Jehovah Zebaoth, vi 1, 3, 5, 8;
ibi Dominus dicitur pro Jehovah, seu Dominus Deus omnipotens pro Jehovah Zebaoth; {10}quod quatuor animalia sint seraphim seu cherubi, patet apud Ezechielem i 5, 13-15, 19 seq.; x 15: quod in Novo Testamento Dominus sit Jehovah, constat etiam ex pluribus aliis locis, ut apud Lucam, Visus est Zachariae angelus Domini, i 11;
`angelus Domini' pro angelo Jehovae: apud eundem, angelus ad Zachariam de filio ejus, Multos filiorum Israelis convertet ad Dominum Deum illorum, i 16;
`ad Dominum Deum' pro ad Jehovam Deum: apud eundem, angelus ad Mariam de Jesu, Hic erit magnus, et Filius Altissimi vocabitur, et dabit Ipsi Dominus Deus thronum Davidis, i 32;
`Dominus Deus' pro Jehovah Deus: apud eundem, Maria dixit, Magnificat anima mea Dominum, et exaltavit se spiritus meus super Deo Salvatore meo, i 46, 47;
ibi `Dominus' etiam pro Jehovah: apud eundem, Zacharias prophetavit dicens, Benedictus Dominus Deus Israelis, i 68; `Dominus Deus' pro Jehovah Deus: apud eundem, Pastoribus angelus Domini adstitit, et gloria Domini circumfulsit {11}illos, ii 9;
`angelus Domini, et gloria Domini' pro angelo Jehovae et gloria Jehovae: apud Matthaeum, Benedictus veniens in nomine Domini, xxi 9; xxiii 39; Luc. xiii 35; Joh. xii 13;
`in nomine Domini' pro in nomine Jehovae; praeter alibi multoties, ut Luc. i 28; ii 15, 22-24, 29, 38, 39; v 17; Marc. xii 10, 11. [6] Quod Jehovam vocaverint Dominum, causae inter arcanas, etiam haec fuerunt; quod si tunc {12}temporis dictum esset quod Dominus esset Jehovah toties in Veteri Testamento nominatus, videatur n. 1736, non recepissent quia non credidissent; tum quia Dominum etiam quoad Humanum non Jehovah factus quam cum omnimode univerit Essentiam Divinam Humanae, et Humanam Divinae, videatur n. 1725, 1729, 1733, 1745, 1815, 2156, 2751; unitio plenaria facta est post ultimam tentationem, quae fuit crucis, quare `discipuli post resurrectionem' semper Ipsum appellarunt Dominum, Joh. xx 2, 13, 15, 18, 20, 25; xxi 7, 12, 15-17, 20; Marc. xvi 19, 20; et Thomas dixit, Domine mi,et Deus mi, Joh. xx 28;
et quia Dominus erat Jehovah Qui toties nominatus in Veteri Testamento, ideo quoque dixit ad discipulos, Vos vocatis me Magister et Dominus, et recte dicitis, sum namque, si ergo Ego lavi pedes vestros Dominus et Magister, vos etiam debetis invicem lavare pedes, Joh. xiii 13, 14, 16;
quibus significatur quod Jehovah Deus esset; ibi `Dominus' dicitur quoad bonum, `Magister' autem quoad verum: quod Dominus esset Jehovah, intelligitur etiam per verba angeli ad pastores, Natus est vobis hodie Salvator, qui est Christus Dominus, Luc. ii 11;
`Christus' pro Messia, Uncto, Rege; `Dominus' pro Jehovah; illud quoad verum, hoc quoad bonum. Qui Verbum non sedulo scrutatur, hoc non scire potest, credens quod Salvator noster ex communi formula venerationis, sicut alii, dictus sit Dominus, cum tamen Ipse ex eo quod Jehovah esset. @1 quibus$ @2 Deus dicatur$ @3 at$ @4 sex$ @5 cum$ @6 Novo Testamento$ @7 Dominus dicitur$ @8 dicentia$ @9 sex$ @10 i nam$ @11 illis AI$ @12 dictum fuisset$